A. Karen and Mike beforehand have prepared the site and rendered it ‘safe’.

B. Before going to the Hearth of the Ancestors, there is a briefing, ensuring that all necessary material: copies of this text, the chime, bucket and water, apples, incense, earth, branch, etc. are available, and that everyone knows what s/he is to do.

C. As we prepare to begin the approach to the Hearth of the Ancestors there is a pre smudging so that all are protected as we go into this ceremony.

D. Procession to the Hearth of the Ancestors. We recite, chant, if we like:

“To ancient fires remaining,
To Samhain’s light we’re going.
To spirit path attaining,
Ancestral ways we’re growing.”

E. When we have formed a circle around the hearth, we are in sacred space.
Now the chime sounds to let us know that we are also in sacred time.

F. Statement of purpose. “We are here to honour and fete the ancestors.”

G. The Gatekeeper. Karen recites, “Mighty Epona, Guardian of health and
fertility, protectress of the living, welcomer of those who depart life, ride to
our fire tonight, ride through the portal now opening, safely keep this gate
open, during the time of our ritual.”

H. Bardic invocation. Michael McKenny calls on Oghma.

I. Everyone, except the three named below, now circles the firepit thrice in
the Celtic sunwise direction (deasil). There is a bucket of water for the well,
a pot of earth and a container of incense placed to form a triangle (i.e.
roughly 120 degrees apart) We recite: “We remember the root of the World Tree,
the waters nourishing it, the ancestors, the honoured ones who have gone ahead
of us on the road of life.” The person holding the bucket of water asperges.

Then, “We are mindful of the trunk of the World Tree, of all the benevolent
spirits around us in this land.” The person holding the pot of earth sprinkles.

And, “We acknowledge with gratitude the canopy of leaves of the World Tree,
the great shining ones high above who brighten our lives. The person holding the
container of incense wafts.
After this, offerings are made to each of the
three folk, as well.

J. Then we stop and a libation is poured to bribe the non-beneficial. The
person doing this says. “Be there any entities unfavourable to this gathering,
take you this gift and take your leave of us.”

K. Calling on the two major deities of the ritual:
“Mannanan, Lyr’s son,
welcome be.
We greet thee very gratefully.
Come from thy realm of
distant seas.
Come favouring mortals and trees.”
And:
Morrigan, we
call upon you.
Old goddess recalled now anew.
Crow and raven o’er the
fallen.
Show your favours to us, hearken.

A libation is made to both
Gods.

L. Individual communication with the ancestors.
Michael McKenny says: “As
it was in the days of old, on Samhain, since the dawn of memory, we recall at
this special time those who have gone ahead of us on the road of life. This is
the night when the portal between the worlds is most open. Anyone of us desiring
to greet any of those who are now so close may approach the ancestral hearth and
release what words, thoughts, feelings soever intended for our near ones.”

Those wishing to do this now approach and carefully offer their papers to
the fire.

M. Putting the fire out, and moving inside. A coal from the fire will be
carried by person I, the bucket of water by person II and a cedar branch by
person III are brought inside to be placed on the altar. The person carrying the
coal leads us, as we move into the house, doing any movement around the
hearthfire in a sunwise, deasil, direction. This person recites: “The sun sets,
the day closes, now we enter a time of otherworldliness, now we tread from the
realm of wakefulness to the abode over there, inside”

N. Trance Meditation — Karen Essentially as I see it now is a brief story
bout the grove that Mike and I visited in a past journey. And then we start. How
one sits, stands or lays down is up to them. Trancing is a matter of comfort to
start with. From there I will lead the trance/meditation to the grove, using a
drum. In time, I will bring everyone back and help them ground as we return to
the here and now. While everyone is still in the space I suggest that this is
the place where the divination be done. Then after, snacks will be served and those who
wish to share their journey can … there is no requirement to do so.

O. Thanking the great deities.
“Morrigan warmest thanks to you.

Ancient crow remembered anew.
If you must, fly to the fallen.
If you
wish, remain and gladden.”

“Mannanan, Lyr’s son gratefully.
We
extend warmest thanks to thee.
If thou wishest, seek distant seas.
If
thou pleasest, remain and please.

P. “Honour to the great shining ones high above, they who brighten our
lives.”
“Honour to all the benevolent spirits around us in this land.”

“Honour to those who have gone ahead of us along the road of life.”

There is here the ritual dousing of the fire, pouring of any remaining
waters on the coal, and then the taking down of the sacred tree, removal of the
branch from sacred space.

Q. The farewell to Oghma. Michael McKenny.

R. Karen says, “Deepest thanks to thee, Mighty Epona, that thou hast guarded
us here, in health, in safety, in fellowship, at this most sacred time. This
portal between the worlds now closes, but our gratitude to thee is never-
ending.”

S. Mike D. says, “The formal session is ended, and the evening continues; in
former times, which we have not forgotten, our ancestors feasted on this day. In
memory of them, let us do likewise.”
This feasting includes a plate/platter
for the ancestors. This platter is to be divided into a three: meat/grain/fruit.
The platter is to be scattered in the outsides later, after the feasting.
A
divination bob as part of this feasting. Apples to be provided by Karen, with
runes carved into them. This is meant for fun and perhaps some insight.